VIRTUE IN WOMEN

"The first fundamental virtue of the Christian woman is piety; but an educated, solid, and exemplary piety.

Her piety must be educated by an exact and reasoned knowledge of Christian doctrine. She needs, above all, a clear knowledge of our religion, to be prepared to solidly instruct, whether at home or outside of it, all those who vegetate in ignorance. Happy are the children who, from the earliest age, have learned the rudiments of the faith from the pious lips of their good mother or virtuous sister!

Religious knowledge must be elevated to the level of scientific knowledge: that is, they must understand the foundations of certainty on which the truths of our holy faith rest.

This reasoned knowledge of our holy faith is, especially in our days, indispensable for the Christian woman; because in our century of unbelief, she must be prepared and must prepare those who are  his own defenses against the pestilent contagion of skepticism; and it must also, many times, confound the ignorance of the wicked.

Their piety must be not only instructed, but also solid; and it will be so if it is based on the unshakeable convictions of faith, and on a will firmly resolved to serve God above all things. From this solid piety, well grounded on the convictions of the intellect and the firmness of the will, there spontaneously springs constancy in the well-regulated practice of devotion; the exercises of which will never be omitted, even if they cost some sacrifice.

Finally, piety must be exemplary; that is, it must be accompanied by good example, by the practice of Christian virtues, especially those born of charity, such as gentleness and affability in dealings, which make piety lovable.  ✨ Fr. Francisco J. Schouppe, S.J.

📖 The Christian Woman: Her Mission, Her Formation, and Her Defense.

"No one is more than another unless he has done more than another": The Hidalgo, Embodiment of True Nobility

In a time when titles and appearances seem to replace the value of actions, the figure of the hidalgo shines as a reminder that true nobility is not inherited; it is earned. Blood nobility may be a gift, but it is not a merit in itself; its true greatness is demonstrated in the exercise of virtues. Oscar Méndez Cervantes expresses it clearly:

"True nobility is not of birth, but of deeds. He who does not fulfill them loses his nobility; he who fulfills them sustains and perfects his authentic nobility, in which nobility and virtue are identical."

These words hold a powerful truth: blood nobility demands the commitment to elevate it with each act and sacrifice. It is not enough to inherit the name or position; the true hidalgo is the one who, through sacrifice and effort, perfects and honors the lineage received.

The Duty of Nobility

This commitment, which is born from blood, must be transformed into a life of sacrifice and virtue. Juan Vázquez de Mella, one of the great defenders of tradition, stated:

"Nobility cannot be a banner carried with pride, but a cross borne with humility."

In this statement, Vázquez de Mella reveals that greatness does not lie in the display of lineage, but in renunciation and selflessness for a higher cause. Blood nobility is, above all, a responsibility. Heirs of a lineage must not rest on their laurels; their duty is to continue and enhance the inheritance received through acts of justice, courage, and virtue.

The true hidalgo is not simply the bearer of a title, but one who takes on the burden of honoring it through his actions, thus keeping the ideals of his lineage alive. There is no greater weight than that of being worthy of the lineage and the responsibilities that come with it. This ideal was the driving force behind the greatness of past generations, and it remains so today, in a world that often forgets that personal greatness cannot exist without sacrifice.

Nobility of Spirit and Action

Miguel de Cervantes, with his deep understanding of the human soul, teaches us that nobility without action is empty. Sancho Panza, with his popular wisdom, expresses it simply and forcefully:

"No one is more than another unless he has done more than another."

Titles, without the effort that sustains them, fade. The hidalgo, in his highest expression, is the one who demonstrates through his deeds the promise of his lineage. Cervantes' words reveal the need for noble actions to be the true hallmark of the nobleman.

The hidalgo must be a model of justice, goodness, and virtue, not only in his personal life but also in his dealings with others. Being of noble birth not only grants privileges but also imposes responsibilities. Being a hidalgo means living a life in service to the highest ideals, those that transcend the material and the ephemeral, and seek transcendence through virtue.

Greatness is Earned Every Day

Oscar Méndez Cervantes, in his article El Hidalgo, reinforces this idea of active and earned nobility:

"The hidalgo is not simply a son of something, but a son of good deeds."

Here we are reminded that true nobility does not lie in the surname, but in the daily effort to live according to the highest ideals. Blood nobility is only the starting point; one who is born noble is called to transform that title into a living reality through his actions. Each day is a new opportunity to demonstrate that the nobility of character surpasses inherited nobility.

The Danger of Empty Nobility

Juan Manuel de Prada, in Cartas del sobrino a su diablo, reflects on the danger of nobility when it becomes an empty ornament:

"Nobility, when it becomes a prerogative without merit, is a flower that withers in the hands of those who do not know how to cultivate it."

The noble, like any other human being, is obliged to work, to sacrifice, in order to honor his lineage. De Prada, like Vázquez de Mella, emphasizes that the title is not an excuse for comfort but a constant call to action, a weight that demands one be worthy of it. Lineages sink into oblivion when those who inherit them do not support them with the effort once shown by their founders.

Nobility as a Beacon of Virtues

Vázquez de Mella stresses that the mission of nobility is to be the highest representation of Christendom, a beacon of virtues in times of crisis, the guardian of the values that sustain society. It is not a passive honor, but an active duty: the noble must lead by example, be the first to sacrifice for the common good, the first to defend justice and morality. This is where true greatness lies. Nobility is not a symbol of superiority, but of service. And only those who understand this mission are capable of sustaining and enhancing their lineages.

Nobility of Heart, Not of Birth

Cervantes makes it clear that nobility is not in birth, but in actions. In Don Quixote, the knight fights for justice, not to preserve an empty honor. In his crusade, Cervantes reminds us that true nobility resides in the heart, in the noble actions a man performs, not in the titles he holds. Titles should be an external manifestation of an inner value, and without this, they are meaningless.

Sacrifice and Service: The Foundation of Nobility

Ramiro de Maeztu, in his Defensa de la Hispanidad, warns us that:

"True nobility is not measured by blood or gold, but by the capacity to sacrifice for the common good."

The greatness of nobility, then, is not manifested in the splendor of its titles or possessions, but in the humility of its service. The noble must be willing to put himself at the service of others and lead by example. The one who understands this not only keeps alive the heritage entrusted to him but also enhances it with each act, with each sacrifice for the common good. Nobility, then, is both an act of service and an unbreakable commitment to live a virtuous life.

Virtue Over Titles

Fernando del Pulgar, in his Loas a los Claros Varones de Castilla, firmly states:

"No title bestows virtue on those who do not possess it themselves."

The principle is clear: it is not enough to inherit a title; it must be earned every day. Those who fulfill their duty, who act according to justice and honor, maintain and perfect their nobility. Conversely, those who rely solely on inherited titles and not on virtues lose their nobility.

Justice and Virtue: The True Elevators of Nobility

Cervantes, always attentive to human reality, concludes:

"Titles do not make men great; it is justice and virtue that elevate them."

This truth reflects the core of true nobility: a life of justice, sacrifice, and virtue that responds to the call of blood, but transcends it to become a living and active legacy. Nobility must be based on merit, and each just and virtuous action confirms the legitimacy of those who bear the title.

Conclusion: Nobility as a Continuous Act of Greatness

Oscar Méndez Cervantes, in El Hidalgo, concludes:

"He who does not perform deeds worthy of his nobility loses his nobility, while he who fulfills them sustains and perfects his authentic nobility."

Nobility is not inherited; it is forged. Blood nobility is only the beginning of a path that is traveled with sacrifice and unwavering commitment. The hidalgo who lives by these principles is not only a noble by blood, but a noble in spirit, someone who has transformed his heritage into an act of continuous greatness.

Because nobility is not an immovable title, it is a cross borne with dignity and elevated with each noble act that forges an eternal legacy.

OMO

Bibliography

Cervantes, Miguel de. Don Quixote. Ed. Francisco Rico. Real Academia Española. 2004.

Méndez Cervantes, Oscar. El Hidalgo. Suplemento Dominical, Novedades.

De Prada, Juan Manuel. Cartas del sobrino a su diablo.

Cortés, Donoso. Essay on Catholicism, Liberalism, and Socialism.

Péguy, Charles. Notre jeunesse.

Maeztu, Ramiro de. Defensa de la Hispanidad.

Vázquez de Mella, Juan. El Ideal Tradicional.

Pulgar, Fernando del. Loas a los Claros Varones de Castilla.

VIRTUES AND SOCIAL ORDER: A CONTRAST BETWEEN THE VISION OF SAINT GREGORY THE GREAT, SAINT THOMAS AQUINAS, AND THE CURRENT REALITY

INTRODUCTION

Man was born to be happy, but true happiness is not found in the fleeting pleasures the world offers. In a context where promises of immediate gratification and the relativization of values are increasingly common, it is crucial to rediscover the kind of happiness that the great saints, like Saint Gregory the Great and Saint Thomas Aquinas, point us to: a profound and lasting happiness achieved through the cultivation of virtues. This reflection especially seeks to guide young people towards understanding that inner peace and true joy are not found in momentary gratifications but in the commitment to goodness and union with God. The difference between worldly happiness and the happiness that arises from practicing virtue is radical: while the former is fleeting and often illusory, the latter is full, stable, and leads us to fulfill our true purpose.

SAINT GREGORY THE GREAT’S VISION: VIRTUES AND SOCIAL ORDER

Saint Gregory the Great, known for his pastoral and theological approach, considers virtues to be the fundamental basis for both individual life and social order. In his work Regula Pastoralis, he emphasizes that leadership must be grounded in prudence, justice, fortitude, and temperance. For Gregory, the cardinal virtues are not mere personal qualities but pillars that sustain the entire society. A leader who practices justice promotes the common good; one who exercises prudence guides the community toward wise decisions; fortitude helps resist adversities, and temperance ensures that desires do not dominate reason.

Moreover, in his Commentary on Job (Moralia in Job), Gregory connects social disorder with sin. Vice, which is the antithesis of virtue, destroys social cohesion and leads to injustice and inequality. Saint Gregory also emphasizes the importance of charity and solidarity, seeing in them the essence of Christian social order. Justice, he says, manifests in caring for the weakest and promoting a society where the dignity of each person is respected.

SAINT THOMAS AQUINAS: HAPPINESS IN THE PRACTICE OF VIRTUE

Saint Thomas Aquinas, in his Summa Theologica, expands on this vision by affirming that happiness, the ultimate end of human beings, is found in the practice of virtue. For Thomas, virtue perfects human nature and directs it toward God. Justice, for example, allows us to live in harmony with others, while prudence guides us in making decisions that lead to true good. Fortitude gives us the strength to face suffering without losing sight of the final goal, and temperance moderates our desires, preventing us from falling into the chaos of vice.

Thomas also introduces the idea of the theological virtues (faith, hope, and charity), which are infused by God and perfect man in his relationship with the divine. The practice of these virtues not only leads to temporal happiness but to eternal beatitude.

CONTRAST WITH THE HEDONISTIC SOCIETY OF TODAY

The contrast between this classical vision of virtues and social order and the reality of modern society is evident. Today, we live in a world where hedonism—the pursuit of pleasure as the ultimate goal—has replaced the ideal of virtue. Vice is not only tolerated but actively promoted. Rampant consumerism, the exaltation of immediate pleasure, and the relativization of morality have led to a society that, instead of seeking the common good, sinks into self-indulgence.

In a hedonistic society, justice is replaced by self-interest, prudence by impulsiveness, fortitude by the avoidance of suffering, and temperance by indulgence. This abandonment of virtues has led to the collapse of social order, reflected in growing inequality, polarization, and the loss of a sense of community.

Saint Gregory the Great and Saint Thomas Aquinas teach us that a society based on virtues is a society that flourishes. True happiness and social order are not achieved through momentary pleasure but through a constant dedication to virtue, which leads us to live in harmony with our nature and with God.

THE NEED TO RECOVER VIRTUES

In the face of a society that fosters vice, the call of Saint Gregory and Saint Thomas to virtue is more urgent than ever. Recovering the practice of virtues is essential not only for personal fulfillment but for the restoration of social order. Virtues are not merely abstract ideals; they are practical guides that direct us toward the common good and enable us to build a society where justice, solidarity, and peace are possible.

CONCLUSION

At first glance, the practice of virtue may seem like a heavy burden, an arduous task that restricts freedom and joy. However, this is a thesis that, though not evident to many, reveals a profound truth: virtue is not a burden, but the key that opens the doors to true happiness. In a world that exalts immediate pleasure and distorts the authentic meaning of life, the youth are called to a heroic challenge: to embrace the practice of virtues as the path to inner peace and lasting joy.

Saint Gregory the Great and Saint Thomas Aquinas teach us that genuine happiness is not found in the fleeting pleasures the world offers but in the cultivation of virtues that perfect our nature and draw us closer to God, the ultimate end of our existence. Virtue orders us internally, frees us from the chains of vice, and equips us to live a full life, in harmony with our Creator and with others.

This call to virtue is, in fact, a call to live life to its fullest, to discover that true joy and lasting peace are found in the commitment to goodness, in self-giving to others, and in union with God. Today, more than ever, we need young people willing to embrace this heroic vocation, young people who dare to live according to virtues, and in doing so, find the happiness that the world cannot offer.

REFERENCES

Gregory the Great. (n.d.). Moralia in Job. Retrieved from https://www.ccel.org/ccel/gregory/job

Gregory the Great. (n.d.). Regula Pastoralis. Retrieved from https://www.newadvent.org/fathers/36011.htm

Thomas Aquinas. (n.d.). Summa Theologica. Retrieved from https://www.newadvent.org/summa/

A GOOD EXAMPLE

 

FAITHFULNESS

Humility

Devotion to Mary, Effective Remedy against Impurity

“A well-known incident is related by Father Paul Segneri in his book “Christian Instructed.” A Roman youth of evil habits and laden with sins, went to confession to Father Niccolas Zuccbi. The confessor received him kindly, compassionated his misery, and told him that devotion to the blessed Lady would free him from his accursed vices. He therefore imposed it upon him as penance, that until the time of his next confession, every morning and evening, on rising and going to bed, he should recite a “Hail Mary” to the Virgin; making an offering to her of his eyes, hands, and his whole body, praying her to keep him as her own; and that he should kiss the ground three times.

The young man practiced this penance, and at first with very little improvement; but the priest continued to exhort him, encouraging him to trust in the patronage of Mary.

In the meantime, the penitent left home with some other companions, and travelled over the world. Having returned to Rome, he went again to seek his confessor, who to his great joy and surprise, found him entirely changed, and free from his former impurities.

“Father,” said the youth, “the blessed Virgin, for that little devotion which you taught me, has obtained for me this grace.” But the wonder did not cease here. The same confessor related this fact from the pulpit. An officer, who, for several years, had kept up an illicit intercourse with a certain woman, heard it, and proposed also himself to practice the same devotion, in order to free himself from that horrible tie which held him a slave of the devil (which intention is necessary for all such sinners, that the Virgin may aid them): and he also quitted his bad practice and changed his life.

But what followed? At the end of six months, foolishly and too confidently trusting in his strength, he wished, one day, to go and find that woman, to see if she had also changed her way of life. But on approaching the door of her house, where he was in manifest danger of falling again into sin, he felt himself thrust hack by an invisible force, and soon found himself distant from the house the whole length of the street, and before his own door; he was then enlightened to see clearly that Mary had thus rescued him from his destruction.

Thus we perceive how solicitous is our good mother, not only to take us away from sin, if we for that end commend ourselves to her, but also to protect us from the danger of falling into it again."

Saint Alphonsus Maria de Liguori, The Glories of Mary, Part II, Discourse IV.

A True Gentleman

"Do What You Can, Pray for What You Cannot Do, and God Will Help You so that You Can" (Saint Augustine)

Modesty is Taught since a Very Early Age

Faith is not a Buffet where You Can Choose Which Truths to Believe. Whosoever has True Faith Accepts Everything that God Revealed which is Guarded by His Church

• The buffet "Catholics", are neither Catholics nor have faith, but mere personal opinions.
• Faith must be integral or it is not faith.
• Whoever has faith believes all that God revealed, not just the dogmas that he likes or agrees with.
• There is no foundation more true and rational than the Truth that God left us, because God never lies since He is the Truth itself.
• He who consciously and pertinaciously denies one or more dogmas of the Catholic faith is a formal heretic.
• Such person would be in error and would not be a formal heretic if he does not deny it with pertinacity.
• The formal heretic who denies a single truth of faith, does not believe in the others with true faith but as a simple personal opinion. Therefore, the heretic does not have faith.

Mortification

How to preserve sanctifying grace? Avoiding mortal sin. The main means to avoid it are:

1.- Thinking about the last moments (death, judgment, hell and heaven).

2.- Flee from sin.

3.- Mortification.

4.- Fight against idleness.

5.- Prayer.

6.- Frequent the sacraments.

7.- Devotion to Mary.

8.- Fight against temptations.

Mortification

We must mortify the senses of the body and the powers of the soul.

a) Mortify your eyes. "The other senses are the windows of the soul," says St. Augustine, "but the eyes are its doors." You are not forbidden to see but you are forbidden to look. Young people, you must look at all the maidens as you look at your sister, and all the women as you look at your mother.

b) Mortify the taste, trying not to eat or drink excessively. St. Jerome states: "I will never believe that a drunkard is a chaste man."

c) Mortify touch, because your body is a sacred vessel that can only be touched with respect.

d) Mortify your mind, taking care of all your thoughts, fantasies and memories that can open the door to the enemy, rejecting them in the act.

e) Mortify your heart, in its affections too sensitive, even if they are supernatural, because they begin with the spirit and come to rest in the flesh (Gal 3.3).

Do you really strive to achieve it?

He who gives his will to God, gives Him everything. He who gives his goods in alms, his blood in scourgings, his food in fasting, gives God what he has. But he who gives God his will, gives himself, gives everything he is.

Such a one can say:

“Though I am poor, Lord, I give thee all I possess; but when I say I give thee my will, I have nothing left to give thee.” This is just what God does require of us: “My son, give me thy heart.” St. Augustine’s comment is: “There is nothing more pleasing we can offer God than to say to him: ‘Possess thyself of us’.’’ We cannot offer God anything more pleasing than to say: Take us, Lord, we give thee our entire will. Only let us know thy will and we will carry it out.

If we would completely rejoice the heart of God, let us strive in all things to conform ourselves to his divine will. Let us not only strive to conform ourselves, but also to unite ourselves to whatever dispositions God makes of us. Conformity signifies that we join our wills to the will of God. Conformity means more -- it means that we make one will of God’s will and ours, so that we will only what God wills; that God’s will alone, is our will.

This is the summit of perfection and to it we should always aspire; this should be the goal of all our works, desires, meditations and prayers. To this end we should always invoke the aid of our holy patrons, our guardian angels, and above all, of our mother Mary, the most perfect of all the saints because she most perfectly embraced the divine will.

Saint Alphonsus Maria de Liguori

From the book Conformity to the will of God

Many Only Look for Words that Please their Ears

To seek the truth in all things, no matter the cost, is an attitude of the chosen.

Learn of Me

On Gratefulness

People Who Are Shallow, Egotistic and Mundane Are Empty

• THEY CAN ONLY OFFER THEIR OWN MISSERY AND STEAL OTHER’S.
• THIS TRUTH IS PRESENT AT ALL SOCIOECONOMIC LEVELS, IT IS NOT PECULIAR TO ONE GROUP.
• WE LIVE IN A SHALLOW WORLD OF APPEARANCES, WHERE “YOUR WORTH DEPENDS ON HOW MUCH YOU HAVE (OR PRETEND TO HAVE)”
• THE APOSTAST SOCIETY HAS LOST THE WAY OF TRUE WISDOM.

Do Not Let Others Keep You in Slavery, Be Free

• Listen to God, not your own fears.
• "To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men." Rom. 12:17

Prayers and Virtues

Faith

To enter the Kingdom of Heaven, it is not enough to say, "Lord, Lord!" It is necessary to believe fully - without any contamination - the Divine Revelation and to do the will of God.